English
through direct knowledge and full understanding. Tongue-contact is to be abandoned through direct knowledge and full understanding. And whatever feeling arises dependent on tongue-contact, whether pleasant or painful or neither-painful-nor-pleasant, that too is to be abandoned through direct knowledge and full understanding. The body is to be abandoned through direct knowledge and full understanding. The mind is to be abandoned through direct knowledge and full understanding. Mental objects are to be abandoned through direct knowledge and full understanding. Mind-consciousness is to be abandoned through direct knowledge and full understanding. Mind-contact is to be abandoned through direct knowledge and full understanding. And whatever feeling arises dependent on mind-contact, whether pleasant or painful or neither-painful-nor-pleasant, that too is to be abandoned through direct knowledge and full understanding. This, monks, is the teaching for abandoning all through direct knowledge and full understanding. The Third. 4. The First Discourse on Not Fully Understanding 26. Monks, not directly knowing, not fully understanding, not dispassionately observing, not abandoning all, one is incapable of the destruction of suffering. And what, monks, not directly knowing, not fully understanding, not dispassionately observing, not abandoning, is one incapable of the destruction of suffering? The eye, monks, not directly knowing Knowing, not directly knowing, not fully understanding, not dispassionating, not abandoning, is unfit for suffering's end. Forms, not directly knowing, not fully understanding, not dispassionating, not abandoning, is unfit for suffering's end. Eye-consciousness, not directly knowing, not fully understanding, not dispassionating, not abandoning, is unfit for suffering's end. Eye-contact, not directly knowing, not fully understanding, not dispassionating, not abandoning, is unfit for suffering's end. And whatever feeling arises dependent on eye-contact— whether pleasant or painful or neither-painful-nor-pleasant— that too, not directly knowing, not fully understanding, not dispassionating, not abandoning, is unfit for suffering's end. ...etc., for ear and nose... The tongue, not directly knowing, not fully understanding, not dispassionating, not abandoning, is unfit for suffering's end. Tastes, not directly knowing, not fully understanding, not dispassionating, not abandoning, is unfit for suffering's end. Tongue-consciousness, not directly knowing, not fully understanding, not dispassionating, not abandoning, is unfit for suffering's end. Tongue-contact, not directly knowing, not fully understanding, not dispassionating, not abandoning, is unfit for suffering's end. And whatever feeling arises dependent on tongue-contact— whether pleasant or painful or neither-painful-nor-pleasant— that too, not directly knowing, not fully understanding, not dispassionating, not abandoning, is unfit for suffering's end. The body, not directly knowing, not fully understanding, not dispassionating, not abandoning, is unfit for suffering's end. ...etc., for body-forms, body-consciousness, body-contact, and feeling from body-contact... The mind, not directly knowing, not fully understanding, not dispassionating, not abandoning, is unfit for suffering's end. Mental objects, not directly knowing, not fully understanding, not dispassionating, not abandoning, is unfit for suffering's end. Mind-consciousness, not directly knowing, not fully understanding, not dispassionating, not abandoning, is unfit for suffering's end. Mind-contact, not directly knowing, not fully understanding, not dispassionating, not abandoning, is unfit for suffering's end. And whatever feeling arises dependent on mind-contact— whether pleasant or painful or neither-painful-nor-pleasant— that too, not directly knowing, not fully understanding, not dispassionating, not abandoning, is unfit for suffering's end. This, monks, all of it, not directly knowing, not fully understanding, not dispassionating, not abandoning, is unfit for suffering's end. And indeed, monks, all of it, directly knowing, fully understanding, dispassionating, abandoning, is fit for suffering's end. And what, monks, all of it, directly knowing, fully understanding, dispassionating, abandoning, is fit for suffering's end? The eye, monks, directly knowing, fully understanding, dispassionating, abandoning, is fit for suffering's end. Forms, directly knowing, fully understanding, dispassionating, abandoning, is fit for suffering's end. Eye-consciousness, directly knowing, fully understanding, dispassionating, abandoning, is fit for suffering's end. Eye-contact, directly knowing, fully understanding, dispassionating, abandoning, is fit for suffering's end. He is capable of the destruction of suffering. Whatever feeling arises dependent on eye-contact, be it pleasant or painful or neither-painful-nor-pleasant, knowing it, fully understanding it, dispassionately abandoning it, he is capable of the destruction of suffering. ... Knowing the tongue, fully understanding it, dispassionately abandoning it, he is capable of the destruction of suffering. Flavors... tongue-consciousness... tongue-contact... Whatever feeling arises dependent on tongue-contact, be it pleasant or painful or neither-painful-nor-pleasant, knowing it, fully understanding it, dispassionately abandoning it, he is capable of the destruction of suffering. The body... Knowing the mind, fully understanding it, dispassionately abandoning it, he is capable of the destruction of suffering. Mental phenomena... mind-consciousness... mind-contact... Whatever feeling arises dependent on mind-contact, be it pleasant or painful or neither-painful-nor-pleasant, knowing it, fully understanding it, dispassionately abandoning it, he is capable of the destruction of suffering. This, monks, knowing all, fully understanding all, dispassionately abandoning all, he is capable of the destruction of suffering. The Fourth. 5. Second Discourse on Not Fully Understanding 27. Monks, not knowing all, not fully understanding all, not dispassionately abandoning all, not abandoning all, one is not capable of the destruction of suffering. And what, monks, is all that not knowing, not fully understanding, not dispassionately abandoning, not abandoning, one is not capable of the destruction of suffering? Monks, the eye, and forms, and eye-consciousness, and phenomena cognizable by eye-consciousness... ... and the tongue, and flavors, and tongue-consciousness, and phenomena cognizable by tongue-consciousness; and the body, and tactile objects, and body-consciousness, and phenomena cognizable by body-consciousness; and the mind, and mental phenomena, and mind-consciousness, and phenomena cognizable by mind-consciousness – this, monks, is all that not knowing, not fully understanding, not dispassionately abandoning, not abandoning, one is not capable of the destruction of suffering. Monks, knowing all, fully understanding all, dispassionately abandoning all, abandoning all, one is capable of the destruction of suffering. And what What, monks, knowing all, fully understanding, dispassionately, abandoning, is one capable of the destruction of suffering? That which, monks, is the eye, and forms, and eye-consciousness, and phenomena cognizable by eye-consciousness… and the tongue, and tastes, and tongue-consciousness, and phenomena cognizable by tongue-consciousness; and the body, and tangibles, and body-consciousness, and phenomena cognizable by body-consciousness; and the mind, and mental phenomena, and mind-consciousness, and phenomena cognizable by mind-consciousness – This, monks, knowing all, fully understanding, dispassionately, abandoning, is one capable of the destruction of suffering. The Fifth. 6. The Discourse on Burning 28. At one time the Blessed One was dwelling in Gayā, at Gayā Head, together with a thousand monks. There the Blessed One addressed the monks: “Monks, all is burning.” “And what, monks, is all that is burning?” “The eye, monks, is burning, forms are burning, eye-consciousness is burning, eye-contact is burning. And whatever feeling arises conditioned by eye-contact – whether pleasant or painful or neither-painful-nor-pleasant – that too is burning. By what is it burning? ‘It is burning with the fire of lust, with the fire of hatred, with the fire of delusion, I say. It is burning with birth, with old age, with death, with sorrows, lamentations, pains, griefs, and despairs, I say.’… the tongue is burning, tastes are burning, tongue-consciousness is burning, tongue-contact is burning. And whatever feeling arises conditioned by tongue-contact – whether pleasant or painful or neither-painful-nor-pleasant – that too is burning. By what is it burning? ‘It is burning with the fire of lust, with the fire of hatred, with the fire of delusion, I say. It is burning with birth, with old age, with death, with sorrows, lamentations, pains, griefs, and despairs, I say.’… the mind is burning, mental phenomena are burning, mind-consciousness is burning, mind-contact is burning. And whatever feeling arises conditioned by mind-contact – whether pleasant or painful or neither-painful-nor-pleasant – That too is burning. By what is it burning? 'It is burning with the fire of lust, with the fire of hatred, with the fire of delusion, it is burning with birth, with old age, with death, with sorrows, with lamentations, with pains, with griefs, with despairs,' I say. Seeing thus, monks, the instructed noble disciple becomes disenchanted with the eye, becomes disenchanted with forms, becomes disenchanted with eye-consciousness, becomes disenchanted with eye-contact, and with whatever feeling arises dependent on eye-contact— whether pleasant or painful or neither-pleasant-nor-painful— he becomes disenchanted with that too. ... and with whatever feeling arises dependent on mind-contact—